Friday, August 29, 2008
Samuhik Panchadan successfully completed on 28th Aug. 2008
Samuhik Panchadan successfully completed on 28th Aug. 2008
Monday, August 25, 2008
Thursday, June 5, 2008
Gautam Buddha from Shakya Community
Gautama, also known as Śākyamuni or Shakyamuni (Skt.; Pali: Sakyamuni; English: “sage of the Shakyas”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were said to have been summarized after his death and memorized by the sangha. Passed down by oral tradition, the Tipitaka, the collection of teachings attributed to Gautama by the Theravada, was committed to writing some centuries later
The Buddha's life
The prime sources of information regarding Siddhārtha Gautama's life are the Buddhist texts. The Buddha and his monks spent four months each year discussing and rehearsing his teachings, and after his death his monks set about preserving them. A council was held shortly after his death, and another was held a century later. At these councils the monks attempted to establish and authenticate the extant accounts of the life and teachings of the Buddha following systematic rules. They divided the teachings into distinct but overlapping bodies of material, and assigned specific monks to preserve each one. The teaching was thus preserved orally for three centuries after the Buddha's death when they were finally recorded on palm-leaf scrolls that were arranged in three baskets (Pali: ti-pitaka). By this point, the monks had added or altered some material themselves, in particular magnifying the figure of the Buddha.[3]
The ancient Indians were not concerned with chronologies, being far more focused on philosophy. The Buddhist texts reflect this tendency, and we have a much clearer picture of what the Buddha thought than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which substantial accounts exist.[4] The following is a summary of what is found in these texts.
Source:
en.wikipedia.org
The Buddha's life
The prime sources of information regarding Siddhārtha Gautama's life are the Buddhist texts. The Buddha and his monks spent four months each year discussing and rehearsing his teachings, and after his death his monks set about preserving them. A council was held shortly after his death, and another was held a century later. At these councils the monks attempted to establish and authenticate the extant accounts of the life and teachings of the Buddha following systematic rules. They divided the teachings into distinct but overlapping bodies of material, and assigned specific monks to preserve each one. The teaching was thus preserved orally for three centuries after the Buddha's death when they were finally recorded on palm-leaf scrolls that were arranged in three baskets (Pali: ti-pitaka). By this point, the monks had added or altered some material themselves, in particular magnifying the figure of the Buddha.[3]
The ancient Indians were not concerned with chronologies, being far more focused on philosophy. The Buddhist texts reflect this tendency, and we have a much clearer picture of what the Buddha thought than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which substantial accounts exist.[4] The following is a summary of what is found in these texts.
Source:
en.wikipedia.org
Buddhism
Buddhism, a Dharmic faith, is generally considered one of the world's major religions, with between 230 to 500 million followers.[1] Buddhism is divided into two main branches, Mahayana and Theravada,[2] with the former further subdivided into East Asian (including Pure Land, Chan/Zen, Nichiren, Shingon and others) and Tibetan (sometimes grouped with Shingon under the term Vajrayana) branches. These branches are distinguished from each other by a combination of doctrinal differences and regional syncretisms.
Buddhism centers on the teachings of Gautama Buddha, who lived in parts of what is now Nepal and northeast India circa the fifth century BCE. There is some disagreement between denominations over which texts should be attributed to Buddha and be included as part of the buddha-dharma, the doctrine of Buddhism, and further disagreement about the relative importance of generally accepted teachings.[3] This makes any definitive claim about the precepts of Buddhism difficult. Nearly all Buddhists recognize some version of the Tipitaka ("Three Baskets"), though it plays a far more central role in Theravada than in Mahayana. Mahayana Buddhists recognize a set of texts called the Mahayana Sutras which Theravadins do not accept.
According to Buddhism, dukkha—often translated as 'suffering' in English, though 'disquiet' or 'dissatisfaction' are closer to the root meaning—can be ended by an understanding of its root causes and continued practice of the dharma. Buddhists maintain that existence is largely dictated by karma, and most believe in rebirth, as dictated by karma. Buddhists believe that the dharma offers freedom from karma. The majority believe that those who are sufficiently practiced can determine their own rebirth, and a very few advanced beings can determine the rebirth of others. While Buddhists do believe that meditation is necessary at some stage, most do not believe they have reached a stage where meditation will be fruitful. Most Buddhists practice devotion to one or more Buddhas, and sometimes other beings.[4] Buddhism offers a strong code of ethics, one that encourages generosity—particularly in the support of monks—and the Five Precepts: refraining from killing living beings, stealing, sexual immorality, lying, and taking intoxicants.
Buddhism centers on the teachings of Gautama Buddha, who lived in parts of what is now Nepal and northeast India circa the fifth century BCE. There is some disagreement between denominations over which texts should be attributed to Buddha and be included as part of the buddha-dharma, the doctrine of Buddhism, and further disagreement about the relative importance of generally accepted teachings.[3] This makes any definitive claim about the precepts of Buddhism difficult. Nearly all Buddhists recognize some version of the Tipitaka ("Three Baskets"), though it plays a far more central role in Theravada than in Mahayana. Mahayana Buddhists recognize a set of texts called the Mahayana Sutras which Theravadins do not accept.
According to Buddhism, dukkha—often translated as 'suffering' in English, though 'disquiet' or 'dissatisfaction' are closer to the root meaning—can be ended by an understanding of its root causes and continued practice of the dharma. Buddhists maintain that existence is largely dictated by karma, and most believe in rebirth, as dictated by karma. Buddhists believe that the dharma offers freedom from karma. The majority believe that those who are sufficiently practiced can determine their own rebirth, and a very few advanced beings can determine the rebirth of others. While Buddhists do believe that meditation is necessary at some stage, most do not believe they have reached a stage where meditation will be fruitful. Most Buddhists practice devotion to one or more Buddhas, and sometimes other beings.[4] Buddhism offers a strong code of ethics, one that encourages generosity—particularly in the support of monks—and the Five Precepts: refraining from killing living beings, stealing, sexual immorality, lying, and taking intoxicants.
Boudha Darma
बौद्ध धर्म हलिमयागु तधंगु धर्ममध्ये छगु ख:| थ्व छगु धार्मिक ईश्वर मदुगु दर्शन ख:| बौद्ध धर्म गौतम बुद्ध यागु शिक्षाले आधारित दु| गौतमबुद्ध जम्बुद्वीपये ५ शताब्दी ईपूले म्वानादिम्ह छम्ह महामानव ख:|
Former Kumaris
The end of a Kumari's divinity is abrupt and totally unplanned. As soon as she menstruates, Durga 'vacates her body' and she reverts to being a mere mortal. Once a new Kumari has been selected, the former Kumari undergoes a number of rituals that formally divest her of her status. Over four days, the symbols of her divinity are taken away from her. Once this 'unfolding of the plait' is complete, she is left with but a gold coin and a piece of the regal red fabric in which she has been clothed during her years as Kumari.
Former Kumaris receive a pension from the state of 6000 rupees per month ($80). This is around twice the official minimum wage and around four times the average income in this poverty-stricken country. They often continue to be called Kumari rather than by the names given to them at birth. Although they are once again part of the ordinary world, they are often unable to fully shake off the mystique associated with having been a Kumari and often have trouble adjusting to 'normal' life.
Popular superstition says that a man who marries a Kumari is doomed to die within six months by coughing up blood. In reality, however, it seems that most Kumaris do not have trouble eventually finding husbands. All of the living former Kumaris with exception of the youngest ones have married.
Name Hometown Dates as Kumari Marital Status
Hira Maiya Shakya Wotu 1922-1923 married, 0 children
Chini Shova Shakya* Lagan 1923-1931 married, 2 daughters
Chandra Devi Shakya* Asonchuka 1931-1933 married, 2 daughters
Dil Kumari Shakya Lagan 1933-1942 married, 3 sons ,1 daughter
Nani Shova Shakya Ombahal 1942-1949 married, 4 sons, 2 daughters
Kayo Mayju Shakya* Kwahiti 1949-1955 married, 1 son, 1 daughter
Harsha Laxmi Shakya Naghal 1955-1961 married, 2 sons
Nani Mayju Shakya Naghal 1961-1969 married, 1 son, 2 daughters
Sunina Shakya Ombahal 1969-1978 married, 1 son, 1 daughter
Anita Shakya Sikamoobahal 1978-1984 unmarried
Rashmila Shakya Kwahiti 1984-1991 unmarried
Amita Shakya Asanbahal 1991-2001 unmarried
Preeti Shakya Itumbahal 2001-2007 unmarried
(* = deceased)
Source: The Kathmandu Post
Former Kumaris receive a pension from the state of 6000 rupees per month ($80). This is around twice the official minimum wage and around four times the average income in this poverty-stricken country. They often continue to be called Kumari rather than by the names given to them at birth. Although they are once again part of the ordinary world, they are often unable to fully shake off the mystique associated with having been a Kumari and often have trouble adjusting to 'normal' life.
Popular superstition says that a man who marries a Kumari is doomed to die within six months by coughing up blood. In reality, however, it seems that most Kumaris do not have trouble eventually finding husbands. All of the living former Kumaris with exception of the youngest ones have married.
Name Hometown Dates as Kumari Marital Status
Hira Maiya Shakya Wotu 1922-1923 married, 0 children
Chini Shova Shakya* Lagan 1923-1931 married, 2 daughters
Chandra Devi Shakya* Asonchuka 1931-1933 married, 2 daughters
Dil Kumari Shakya Lagan 1933-1942 married, 3 sons ,1 daughter
Nani Shova Shakya Ombahal 1942-1949 married, 4 sons, 2 daughters
Kayo Mayju Shakya* Kwahiti 1949-1955 married, 1 son, 1 daughter
Harsha Laxmi Shakya Naghal 1955-1961 married, 2 sons
Nani Mayju Shakya Naghal 1961-1969 married, 1 son, 2 daughters
Sunina Shakya Ombahal 1969-1978 married, 1 son, 1 daughter
Anita Shakya Sikamoobahal 1978-1984 unmarried
Rashmila Shakya Kwahiti 1984-1991 unmarried
Amita Shakya Asanbahal 1991-2001 unmarried
Preeti Shakya Itumbahal 2001-2007 unmarried
(* = deceased)
Source: The Kathmandu Post
Selection of Kumari
Once Taleju has left the sitting Kumari, there is a frenzy of activity to find her successor. Some have compared the selection process to the process used in nearby Tibet to find the reincarnations of Tulkus, such as the Dalai Lama or the Panchen Lama. The selection process is conducted by five senior Buddhist Vajracharya priests, the Panch Buddha, the Bada Guruju or Chief Royal Priest, Achajau the priest of Taleju and the royal astrologer . The King and other religious leaders that might know of eligible candidates are also informed that a search is underway.
Eligible girls are Buddhists from the Newar Shakya caste (the clan to which the Buddha belonged) of silver and goldsmiths. She must be in excellent health, never have shed blood or been afflicted by any diseases, be without blemish and must not have yet lost any teeth. Girls who pass these basic eligibility requirements are examined for the battis lakshanas, or 'thirty-two perfections' of a goddess. Some of these are poetically listed as such:
A neck like a conch shell
A body like a banyan tree
Eyelashes like a cow
Thighs like a deer
Chest like a lion
Voice soft and clear as a duck's
In addition to this, her hair and eyes should be very black, she should have dainty hands and feet, small and well-recessed sexual organs and a set of twenty teeth.
The girl is also observed for signs of serenity and fearlessness (after all, she is to be the vessel of the fierce goddess Durga) and her horoscope is examined to ensure that it is complementary to the King's. It is important that there not be any conflicts as she must confirm the King's legitimacy each year of her divinity. Her family is also scrutinized to ensure its piety and devotion to the King.
Once the priests have chosen a candidate, she must undergo yet more rigorous tests to ensure that she indeed possesses the qualities necessary to be the living vessel of Durga. Her greatest test comes during the Hindu festival of Dashain. On the kalratri, or 'black night', 108 buffaloes and goats are sacrificed to the goddess Kali. The young candidate is taken into the Taleju temple and released into the courtyard, where the severed heads of the animals are illuminated by candlelight and masked men are dancing about. If the candidate truly possesses the qualities of Taleju, she shows no fear during this experience. If she does, another candidate is brought in to attempt the same thing.
There are claims contrary to the commonly-believed ritual and screening process, however. The ex-Royal Kumari, in her autobiography "From Goddess to Mortal" (2005), states that this has nothing to do with the selection process, but rather is a ritual the Royal Kumari goes through each year, there are no men dancing around in masks trying to scare her, there are many fewer heads than claimed, perhaps a dozen or so. She also discusses in the book how the physical examination (discussed in the preceding paragraph) is not very intimate or rigorous.
The fearless candidate has proven that she has the serenity and the fearlessness that typifies the goddess who is to inhabit her. Only a small test remains. She must be able to pick out the personal effects of the previous Kumari from an assortment of things laid out before. If she is able to do so, there is no remaining doubt that she is the chosen one.
Once the Kumari is chosen, she must be purified so that she can be an unblemished vessel for Taleju. She is taken by the priests to undergo a number of secret Tantric rituals to cleanse her body and spirit of her past experiences. Once these rituals are completed, Taleju enters her and she is presented as the new Kumari. She is dressed and made up as a Kumari and then leaves the Taleju temple and walks across the square on a white cloth to the Kumari Ghar that will be her home for the duration of her divinity.
Eligible girls are Buddhists from the Newar Shakya caste (the clan to which the Buddha belonged) of silver and goldsmiths. She must be in excellent health, never have shed blood or been afflicted by any diseases, be without blemish and must not have yet lost any teeth. Girls who pass these basic eligibility requirements are examined for the battis lakshanas, or 'thirty-two perfections' of a goddess. Some of these are poetically listed as such:
A neck like a conch shell
A body like a banyan tree
Eyelashes like a cow
Thighs like a deer
Chest like a lion
Voice soft and clear as a duck's
In addition to this, her hair and eyes should be very black, she should have dainty hands and feet, small and well-recessed sexual organs and a set of twenty teeth.
The girl is also observed for signs of serenity and fearlessness (after all, she is to be the vessel of the fierce goddess Durga) and her horoscope is examined to ensure that it is complementary to the King's. It is important that there not be any conflicts as she must confirm the King's legitimacy each year of her divinity. Her family is also scrutinized to ensure its piety and devotion to the King.
Once the priests have chosen a candidate, she must undergo yet more rigorous tests to ensure that she indeed possesses the qualities necessary to be the living vessel of Durga. Her greatest test comes during the Hindu festival of Dashain. On the kalratri, or 'black night', 108 buffaloes and goats are sacrificed to the goddess Kali. The young candidate is taken into the Taleju temple and released into the courtyard, where the severed heads of the animals are illuminated by candlelight and masked men are dancing about. If the candidate truly possesses the qualities of Taleju, she shows no fear during this experience. If she does, another candidate is brought in to attempt the same thing.
There are claims contrary to the commonly-believed ritual and screening process, however. The ex-Royal Kumari, in her autobiography "From Goddess to Mortal" (2005), states that this has nothing to do with the selection process, but rather is a ritual the Royal Kumari goes through each year, there are no men dancing around in masks trying to scare her, there are many fewer heads than claimed, perhaps a dozen or so. She also discusses in the book how the physical examination (discussed in the preceding paragraph) is not very intimate or rigorous.
The fearless candidate has proven that she has the serenity and the fearlessness that typifies the goddess who is to inhabit her. Only a small test remains. She must be able to pick out the personal effects of the previous Kumari from an assortment of things laid out before. If she is able to do so, there is no remaining doubt that she is the chosen one.
Once the Kumari is chosen, she must be purified so that she can be an unblemished vessel for Taleju. She is taken by the priests to undergo a number of secret Tantric rituals to cleanse her body and spirit of her past experiences. Once these rituals are completed, Taleju enters her and she is presented as the new Kumari. She is dressed and made up as a Kumari and then leaves the Taleju temple and walks across the square on a white cloth to the Kumari Ghar that will be her home for the duration of her divinity.
History of Kumari
History
Whilst the veneration of a living Kumari in Nepal is relatively recent, dating only from the 17th century, the tradition of Kumari-Puja, or virgin worship, has been around for much longer. There is evidence of virgin worship taking place in India for more than 2,600 years. It appears to have taken hold in Nepal in the 6th century. There is written evidence describing the selection, ornamentation and worship of the Kumari dating from the 13th century.
There are several legends circulating about how the current sect of the Kumari began. Most of the legends, however, lead back to King Jayaprakash Malla, the last Nepalese king of the Malla Dynasty (12th-17th century CE). According to the most popular legend, a red serpent approached the king's chambers late one night as he played tripasa, a dice game, with the goddess Taleju. The king began to admire the surpassing beauty of Taleju, the patroness of his royal lineage, realizing that her beauty surpassed that of his own wife.
His amorous thoughts, however, were read by the goddess. Standing abruptly, Taleju rebuked the king for his lustful thoughts and declared that if he was ever to see her again, it would be in the form of a young girl from a shakya caste. Hoping to make amends with his patroness, King Jayaprakash Malla left the palace in search of the young girl who was possessed by Taleju's spirit.
Even today, a mother's dream of a red serpent is believed to portend the elevation of her daughter to the position of Royal Kumari. And each year, the Nepalese King seeks the blessing of the Royal Kumari at the festival of Indra Jatra.
A variation of this and other legends names King Gunkam Dev, a 12th century ancestor of King Jayaprakash Malla as the main character rather than Jayaprakash Malla.
Another legend of the origins of the cult of the Kumari is more disturbing. According to this legend, King Jayaprakash Malla had intercourse with a pre-pubescent girl who later died as a result. The king, overcome with guilt, began having dreams that told him that he must begin to search for each young incarnation of Taleju. To make penance for his actions, he must then worship the Kumari and ask for her blessing each year.
A third variation of the legend says that during the reign of King Jayaprakash Malla, a young girl was banished from the city because it was feared that she was possessed by the goddess Durga. When the queen learned of the young girl's fate, she became enraged and insisted that the king fetch the girl and install her as the living incarnation of Durga.
Whilst the veneration of a living Kumari in Nepal is relatively recent, dating only from the 17th century, the tradition of Kumari-Puja, or virgin worship, has been around for much longer. There is evidence of virgin worship taking place in India for more than 2,600 years. It appears to have taken hold in Nepal in the 6th century. There is written evidence describing the selection, ornamentation and worship of the Kumari dating from the 13th century.
There are several legends circulating about how the current sect of the Kumari began. Most of the legends, however, lead back to King Jayaprakash Malla, the last Nepalese king of the Malla Dynasty (12th-17th century CE). According to the most popular legend, a red serpent approached the king's chambers late one night as he played tripasa, a dice game, with the goddess Taleju. The king began to admire the surpassing beauty of Taleju, the patroness of his royal lineage, realizing that her beauty surpassed that of his own wife.
His amorous thoughts, however, were read by the goddess. Standing abruptly, Taleju rebuked the king for his lustful thoughts and declared that if he was ever to see her again, it would be in the form of a young girl from a shakya caste. Hoping to make amends with his patroness, King Jayaprakash Malla left the palace in search of the young girl who was possessed by Taleju's spirit.
Even today, a mother's dream of a red serpent is believed to portend the elevation of her daughter to the position of Royal Kumari. And each year, the Nepalese King seeks the blessing of the Royal Kumari at the festival of Indra Jatra.
A variation of this and other legends names King Gunkam Dev, a 12th century ancestor of King Jayaprakash Malla as the main character rather than Jayaprakash Malla.
Another legend of the origins of the cult of the Kumari is more disturbing. According to this legend, King Jayaprakash Malla had intercourse with a pre-pubescent girl who later died as a result. The king, overcome with guilt, began having dreams that told him that he must begin to search for each young incarnation of Taleju. To make penance for his actions, he must then worship the Kumari and ask for her blessing each year.
A third variation of the legend says that during the reign of King Jayaprakash Malla, a young girl was banished from the city because it was feared that she was possessed by the goddess Durga. When the queen learned of the young girl's fate, she became enraged and insisted that the king fetch the girl and install her as the living incarnation of Durga.
Kumari- from Shakya Community.
Kumari, or Kumari Devi, is a living goddess in Nepal. Kumari literally means virgin in Nepali and was the name of the goddess Durga as a child. [1] A Kumari is a prepubescent girl selected from the Shakya caste of the Nepalese Newari community. The Kumari is revered and worshipped by some of the country's Hindus as well as the Nepali Buddhists, though not the Tibetan Buddhists.
While there are several Kumaris throughout Nepal, with some cities having several, the best known is the Royal Kumari of Kathmandu, and she lives in the Kumari Ghar, a palace in the center of the city. The selection process for her is especially rigorous. The current Royal Kumari, Preeti Shakya, was installed on July 10, 2001, at the age of four.
A Kumari is believed to be the bodily incarnation of the goddess Taleju until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status.
While there are several Kumaris throughout Nepal, with some cities having several, the best known is the Royal Kumari of Kathmandu, and she lives in the Kumari Ghar, a palace in the center of the city. The selection process for her is especially rigorous. The current Royal Kumari, Preeti Shakya, was installed on July 10, 2001, at the age of four.
A Kumari is believed to be the bodily incarnation of the goddess Taleju until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status.
Shakya information in Wikipedia.
Shakya (Sanskrit:Śākya and Pāli:Sākiya) is the name (derived from Sanskrit śakya, capable, able[citation needed]) of an ancient janapada (realm) and its Indo-Aryan-speaking[1] ruling clan. In Buddhist texts, the Śākyas are mentioned as a Kshatriya clan[2]. The Śākyas formed an independent kingdom at the foothills of the Himālayas. The Śākya capital was Kapilavastu (Pāli: Kapilavatthu).
The most famous Śākya was Shakyamuni Buddha (Gautama Buddha), a member of the ruling Gautama (Pāli: Gotama) clan of Lumbini, who is also known as Śākyamuni (Pāli: Śakamuṇi, "sage of the Śaka nation").
http://en.wikipedia.org/wiki/Shakya
The most famous Śākya was Shakyamuni Buddha (Gautama Buddha), a member of the ruling Gautama (Pāli: Gotama) clan of Lumbini, who is also known as Śākyamuni (Pāli: Śakamuṇi, "sage of the Śaka nation").
http://en.wikipedia.org/wiki/Shakya
Tuesday, May 20, 2008
UN IN NEPAL
Nepal was registered in UN because of Ranjanalipi, Ranjanalipi is one of the ancient language from Newar community.
Collected from Mr. Sujan Shakya
Member of Shakya Community Worldwide
http://www.facebook.com/group.php?gid=5040978492
Collected from Mr. Sujan Shakya
Member of Shakya Community Worldwide
http://www.facebook.com/group.php?gid=5040978492
THE SHAKYA COINS
THE SHAKYA COINS
The Coin Galleries: Shakya Janapada
Perhaps some of the earliest known coins from India, these crude punch-marked coins were first found in the town of Narhan in modern-day Uttar Pradesh. The Shakya janapada (also called Vajji or Lichchavi janapada) was located on the Indo-Nepal border north of the modern town of Gorakhpur. Its capital was Kapilavastu. The birthplace of the Buddha, Lumbini (Nepal), was ten miles east of Kapilavastu. The Buddha's father, Suddhodhana, was, according to Rajgor, the elected president of the Shakyas.
The coins were probably made from thick sheets of silver, which were then cut down to size to attain the proper weight. Then a central punch was applied, rendering the coin somewhat scyphate in shape. Many of the coins bear a central pentagonal symbol, while others carry other geometric symbols. Some of the coins below also carry additional punches around the central symbol. In all probability, these were banker's marks.
According to Rajgor, the Shakya coinage adhered to a shatamana standard of 100 rattis. The shatamana was divided into 8 shana. All the coins illustrated below would then be 5-shana (5/8 shatamana) pieces of 62.5 rattis (7.29 gm.) McIntyre asserts they are double karshapanas of 64 rattis (7.46 gm.); however, he reports a weight range of 6.96 gm. to 7.22 gm., which would place all of his coins neatly within the 5-shana weight. All of the coins here also fall below the 7.29 gm. threshold. No Shakya coins of any other weight denomination are known.
Collected by Mr.Prayuj Shakya.
Member of Shakya Community Worldwide
The Coin Galleries: Shakya Janapada
Perhaps some of the earliest known coins from India, these crude punch-marked coins were first found in the town of Narhan in modern-day Uttar Pradesh. The Shakya janapada (also called Vajji or Lichchavi janapada) was located on the Indo-Nepal border north of the modern town of Gorakhpur. Its capital was Kapilavastu. The birthplace of the Buddha, Lumbini (Nepal), was ten miles east of Kapilavastu. The Buddha's father, Suddhodhana, was, according to Rajgor, the elected president of the Shakyas.
The coins were probably made from thick sheets of silver, which were then cut down to size to attain the proper weight. Then a central punch was applied, rendering the coin somewhat scyphate in shape. Many of the coins bear a central pentagonal symbol, while others carry other geometric symbols. Some of the coins below also carry additional punches around the central symbol. In all probability, these were banker's marks.
According to Rajgor, the Shakya coinage adhered to a shatamana standard of 100 rattis. The shatamana was divided into 8 shana. All the coins illustrated below would then be 5-shana (5/8 shatamana) pieces of 62.5 rattis (7.29 gm.) McIntyre asserts they are double karshapanas of 64 rattis (7.46 gm.); however, he reports a weight range of 6.96 gm. to 7.22 gm., which would place all of his coins neatly within the 5-shana weight. All of the coins here also fall below the 7.29 gm. threshold. No Shakya coins of any other weight denomination are known.
Collected by Mr.Prayuj Shakya.
Member of Shakya Community Worldwide
शाक्य'स फ्रॉम world
Welcome to our community of Shakya, Bajracharya & other Shakyas from different world.
Join this community in www.facebook.com
Shakya Community Worldwide.
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Join this community in www.facebook.com
Shakya Community Worldwide.
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